“Quench not the Spirit.
Despise not prophesyings. But prove all things; hold fast that which is
good. Abstain from every form of evil.”

A thick mist, a darkness and cloud is spread over all the earth. And,
showing this, the Apostle said, “For we10481048 [A
slip of memory. N.T. text, without variation, “ye were,”
&c.—J.A.B.]
were once darkness.” (Eph. v. 8.) And again,
“Ye, brethren, are not in darkness, that that day should overtake
you as a thief.” Since therefore there is, so to speak, a
moonless night, and we walk in that night, God hath given us a bright
lamp, having kindled in our souls the grace of the Holy Spirit. But
some who have received this light have rendered it more bright and
shining, as, for instance, Paul and Peter, and all those Saints; while
others have even extinguished it, as the five virgins, as those who
have “made shipwreck concerning the faith,” as the
fornicator of Corinth, as the Galatians who were perverted.

On this account Paul says,
“Quench not the Spirit,” that is, the gift of grace, for it
is his custom so to call the gift of the Spirit. But this an impure
life extinguishes. For as any one, who has sprinkled both water and
dust upon the light of our10491049 τούτου,
“this,” often used for the natural as opposed to the
spiritual. lamp, extinguishes
it, and if he does not this, but only takes out the oil—so it is
also with the gift of grace. For if you have cast over it earthly
things, and the cares of fluctuating matters,10501050 Alluding to “water.” you
have quenched the Spirit. And if you have done none of these things,
but a temptation coming from some other quarter has vehemently assailed
it, as some wind, and if the light be not strong, and it has not much
oil, or you have not closed the opening, or have not shut the door, all
is undone. But what is the opening? As in the lamp, so is it also in
us: it is the eye and the ear. Suffer not a violent blast of wickedness
to fall upon these, since it would extinguish the lamp, but close them
up with the fear of God. The mouth is the door. Shut it, and fasten it,
that it may both give light, and repel the attack from without. For
instance, 371has any one insulted and reviled you? Do you shut the mouth; for
if you open it, you add force to the wind. Do you not see in houses,
when two doors stand directly opposite, and there is a strong wind, if
you shut one, and there is no opposite draught, the wind has no power,
but the greater part of its force is abated? So also now, there are two
doors, thy mouth, and his who insults and affronts thee; if thou
shuttest thy mouth, and dost not allow a draught on the other side,
thou hast quenched the whole blast; but if thou openest it, it will not
be restrained. Let us not therefore quench it.

And the flame is often liable to
be extinguished even when no temptation assails it. When the oil fails,
when we do not alms,10511051 Of
this play upon the word, see Hom. iv. on Philip., near the
end. the Spirit is
quenched. For it came to thee as an alms from God. Then He sees this
fruit not existing in thee, and he abides not with an unmerciful soul.
But the Spirit being quenched, ye know what follows, as many of you as
have walked on a road in a moonless night. And if it is difficult to
walk by night in a road from land to land, how is it safe in the road
that leads from earth to heaven? Know ye not how many demons there are
in the intervening space, how many wild beasts, how many spirits of
wickedness? If indeed we have that light, they will be able to do us no
hurt; but if we extinguish it, they soon take us captive, they soon rob
us of everything. Since even robbers first extinguish the lamp, and so
plunder us. For they indeed see in this darkness, since they do the
works of darkness: but we are unaccustomed to that light.10521052 One
ms., “that space,” i.e. between
earth and heaven. Let us not then extinguish it. All evil
doing extinguishes that light, whether reviling, or insolence, or
whatever you can mention. For as in the case of fire, everything that
is foreign to its nature is destructive of it, but that kindles it
which is congenial to it; whatever is dry, whatever is warm, whatever
is fiery, kindles the flame of the Spirit. Let us not therefore overlay
it with anything cold or damp; for these things are destructive of
it.

But there is also another
explanation. There were among them many indeed who prophesied truly,
but some prophesied falsely. This also he says in the Epistle to the
Corinthians, that on this account He gave “the discernings of
spirits.” (1 Cor. xii. 10.) For the devil, of his
vile craft, wished through this gift of grace to subvert everything
pertaining to the Church. For since both the demon and the Spirit
prophesied concerning the future, the one indeed uttering falsehood,
and the other truth, and it was not possible from any quarter to
receive a proof of one or the other, but each spoke without being
called to account, as Jeremiah and Ezekiel had done, but when the time
came they were convicted, He gave also the “discernings of
spirits.”10531053 [When the time of fulfillment or the contrary came, the prophets
were convicted, and it was shown which were from the devil. But the
power of discerning between good and evil spirits in their predictions
would make it unnecessary to wait for the time of
fulfillment.—J.A.B.] Since therefore
then also among the Thessalonians many were prophesying, glancing at
whom he says, “Neither by word, nor by epistle, as from us, as
that the day of the Lord is now present” (2 Thess. ii.
2.),
he says this here. That is, do not, because there are false prophets
among you, on their account prohibit also these, and turn away from
them; “quench” them “not,” that is,
“despise not prophesyings.”

Seest thou that this is what he
means by, “Prove all things”? Because he had said,
“Despise not prophesyings,” lest they should think that he
opened the pulpit to all, he says, “Prove all things,” that
is, such as are really prophecies; “and hold fast that which is
good. Abstain from every form of evil”; not from this or that,
but from all; that you may by proof distinguish both the true things
and the false, and abstain from the latter, and hold fast the former.
For thus both the hatred of the one will be vehement and the love of
the other arises, when we do all things not carelessly, nor without
examination, but with careful investigation.

Ver. 23. “And the
God of peace Himself sanctify you wholly; and may your spirit and soul
and body be preserved entire, without blame at the coming of our Lord
Jesus Christ.”

Observe the affection of the
Teacher. After the admonition he adds a prayer; not only that, but even
introduces it in his letter.10541054 The
same omits “but even” &c., and proceeds, For the
Teacher needs, &c. For we need both
counsel and prayer. For this reason we also first giving you counsel,
then offer prayers for you. And this the Initiated know. But Paul
indeed did this with good reason, having great confidence towards God,
whereas we are confounded with shame, and have no freedom of speech.
But because we were appointed to this we do it, being unworthy even to
stand in His presence, and to hold the place of the lowest disciples.
But because grace works even through the unworthy, not for our own
sakes but for theirs who are about to be benefited, we contribute our
parts.

“Sanctify you
wholly,” he says, and may “your spirit and soul and body be
preserved entire, without blame at the coming of our Lord Jesus
Christ.” What does he here call the spirit? The gift of grace.10551055 [See
his remarks above, on ver. 19. To understand so here is groundless
fancy. The Scripture writers sometimes speak of soul and body,
sometimes of spirit and body, and occasionally of spirit and soul and
body. Some able writers (as Ellicott here) understand this form of
expression as teaching an essential psychological distinction between
spirit and soul; but it is probable that we have only the Pauline
accumulation of terms to make a complete and emphatic
statement.—J.A.B.] For if we depart hence 372having our lamps bright, we
shall enter into the bridechamber. But if they are quenched, it will
not be so. For this reason he says “your spirit.” For if
that remains pure, the other remains also. “And soul and
body,” he says. For neither the one nor the other then admits
anything evil.

Observe his humility. For,
because he had prayed, Think not, he says, that this happens from my
prayers, but from the purpose, with which He called you. For if He
called you to salvation, and He is true, He will certainly save you, in
that He wills it.

Ver. 25. “Brethren,
pray for us also.”10561056 [Some
leading documents for N.T. give this “also.” See margin
Rev. Ver.—J.A.B.]

Strange! what humility is here!
But he indeed said this for the sake of humility, but we,10571057 [i.e. Chrys. himself. Below, with heightened earnestness, he says
“I.” By the “honor” and the “title”
he means those pertaining to himself.—J.A.B.] not from humility, but for the sake of
great benefit, and wishing to gain some great profit from you, say,
“Pray for us also.” For although you do not receive any
great or wonderful benefit from us, do it nevertheless for the sake of
the honor and the title itself. Some one has had children, and even if
they had not been benefited by him, nevertheless, because he has been
their father, he perhaps sets this before them, saying, “For one
day I have not been called father by thee.”10581058 Downes would read, “for one day, however, I was called your
father.” There is most likely some unknown allusion in the
words. On this account we too say, “Pray
for us also.” I am not merely saying this, but really desiring
your prayers. For if I have become responsible for this presidency over
you all, and shall have to render an account, much more ought I to have
the benefit of your prayers. On your account my responsibilities are
greater, therefore the help also from you should be greater.

Oh! what fervor! Oh! what mad
passion is here! Because being absent he could not greet them with the
kiss, he greets them through others, as when we say, Kiss him for me.
So also do ye yourselves retain the fire of love. For it does not admit
of distances, but even through long intervening ways it extends itself,
and is everywhere present.

Ver. 27. “I adjure
you by the Lord that this Epistle be read unto all the holy10591059 [Textus Rec. of N.T. has “holy”; Rev. Ver. properly
omits it.—J.A.B.] brethren.”

And this command is rather from
love, and not so much in the way of teaching; that with them also, he
means, I may be conversing.

And he does not merely command,
but adjures them, and this from a fervent mind, that even though they
should despise him, for the sake of the adjuration they may practice
what is commanded. For men had a great dread of that appeal, but now
that too is trampled under foot. And often when a slave is scourged,
and adjures by God and His Christ, and says, “So may you die a
Christian,” yet no one gives heed, no one regards it; but if he
adjures him by his own son, immediately, though unwilling, and grinding
his teeth, he gives up his anger. Again, another being dragged and led
away through the middle of the market-place,10611061 i.e.
for debt, to which he probably refers also in speaking against
covetousness, Hom. x., near the end. in
the presence both of Jews and Greeks, adjures him that leads him away
with the most fearful adjurations, and no one regards it. What will not
the Greeks say, when one of the faithful adjures a faithful man and a
Christian, and no regard is paid to it, but we even despise
him.

Will you allow me to tell you a
certain story which I myself have heard? For I do not say it of my own
invention, but having heard it from a person worthy of credit. There
was a certain maid-servant united to a wicked man, a vile run-away
slave; she, when her husband having committed many faults was about to
be sold by her mistress; (for the offenses were too great for pardon,
and the woman was a widow, and was not able to punish him who was the
plague of her house, and therefore resolved to sell him; then
considering that it was an unholy thing to separate the husband from
the wife, the mistress, although the girl was useful, to avoid
separating her from him, made up her mind to sell her also with him;)
then the girl seeing herself in these straits, came to a venerable
person who was intimate with her mistress, and who also told it to me,
and clasping her knees, and with a thousand lamentations, besought her
to entreat her mistress in her behalf; and having wasted many words, at
last she added this also, as thereby especially to persuade her, laying
on her a most awful adjuration, and the adjuration was this, “So
mayest thou see Christ at the Day of Judgment, as thou neglectest not
my petition.” And having so said, she departed. And she who had
been entreated, upon the intrusion of some worldly care, such as
happens in families, forgot the matter. Then suddenly late in the
afternoon, the most awful adjuration came into her mind, and she felt
great compunction, and she went and with great earnestness asked, and
obtained her request. And that very night she suddenly saw the heavens
opened, and Christ Himself. 373But she saw Him, as far as it
was possible for a woman to see Him. Because she at all regarded the
adjuration, because she was afraid, she was thought worthy of this
vision.

And these things I have said,
that we may not despise adjurations, especially when any entreat us for
things that are good, as for alms, and for works of mercy. But now poor
men, who have lost their feet, sit and see thee hastening by, and when
they cannot follow thee with their feet, they expect to detain thee, as
with a kind of hook, by the fear of an adjuration, and stretching out
their hands, they adjure thee to give them only one or two pennies. But
thou hastenest by, though adjured by thy Lord. And if he adjure thee by
the eyes either of thy husband, who is gone abroad, or of thy son, or
thy daughter, immediately thou yieldest, thy mind is transported, thou
art warmed; but if he adjure thee by thy Lord, thou hastenest by. And I
have known many women who, hearing indeed the name of Christ, have
hastened by; but being commended for their beauty by those who came to
them, have been melted and softened, and have stretched out their
hand.

Yea thus they have reduced
suffering and wretched beggars to this, even to deal in making sport!
For when they do not touch their souls by uttering vehement and bitter
words, they have recourse to this way by which they delight them
exceedingly. And our great wickedness compels him that is in calamity
or is straitened by hunger, to utter encomiums upon the beauty of those
who pity him. And I wish this were all. But there is even another form
worse than this. It compels the poor to be jugglers, and buffoons, and
filthy jesters. For when he fastens on his fingers cups and bowls and
cans, and plays on them as cymbals, and having a pipe, whistles on it
those base and amorous melodies, and sings them at the top of his
voice; and then many stand round, and some give him a piece of bread,
some a penny, and others something else, and they detain him long, and
both men and women are delighted; what is more grievous than this? Are
not these things deserving of much groaning? They are indeed trifling,
and are considered trifling, but they engender great sins in our
character. For when any obscene and sweet melody is uttered, it softens
the mind, and corrupts the very soul itself. And the poor man indeed
who calls upon God, and invokes a thousand blessings upon us, is not
vouchsafed a word from you; but he who instead of these things
introduces sportive sallies, is admired.

And what has now come into my
mind to say to you, that I will utter. And what is this? When you are
involved in poverty and sickness, if from no other quarter, at least
from those who beg, who wander through the narrow streets, learn to
give thanks to the Lord. For they, spending their whole life in
begging, do not blaspheme, are not angry, nor impatient, but make the
whole narrative of their beggary in thanksgiving, magnifying God, and
calling Him merciful. He indeed that is perishing with hunger, calls
Him merciful, but you who are living in plenty, if you cannot get the
possessions of all, call Him cruel. How much better is he! how will he
condemn us! God has sent the poor through the world, as common teachers
in our calamities, and consolation under them. Hast thou suffered
anything contrary to thy wishes? yet nothing like what that poor man
suffers. Thou hast lost an eye, but he both his. Thou hast long labored
under disease, but he has one that is incurable. Thou hast lost thy
children, but he even the health of his own body. Thou hast suffered a
great loss, but thou art not yet reduced to supplicate from others.
Give thanks to God. Thou seest them in the furnace of poverty, and
begging indeed from all, but receiving from few. When thou art weary of
praying, and dost not receive, consider how often thou hast heard a
poor man calling upon thee, and hast not listened to him, and he has
not been angry nor insulted thee. And yet thou indeed actest thus from
cruelty; but God from mercy even declines to hear. If therefore thou,
thyself from cruelty not hearing thy fellow-servant, expectest not to
be found fault with, dost thou find fault with the Lord, who out of
mercy does not hear His servant? Seest thou how great the inequality,
how great the injustice?

Let us consider these things
constantly, those who are below us, those who are under greater
calamities, and so we shall be able to be thankful to God. Life abounds
with many such instances. And he who is sober, and willing to attend,
gains no small instruction from the houses of prayer. For on this
account the poor sit before the vestibule both in the churches and in
the chapels of the Martyrs,10621062 μαρτυρίοις. Of these, see Bingham, viii. 8, who quotes Eusebius Vit.
Const. iii. 48, saying that Constantine built several in
Constantinople. See also on Stat. Hom. i. that we may
receive great benefit from the spectacle of these things. For consider,
that when we enter into earthly palaces, we can see nothing of this
kind; but men that are dignified and famous, and wealthy and
intelligent, are everywhere hastening to and fro. But into the real
palaces, I mean the Church, and the oratories10631063 [i.e. houses of prayer, as just above. This was an adaptation of a
Jewish custom, as in Acts
xvi. 13 (Rev. Ver.) and 16.—J.A.B.]
of the Martyrs, enter the demoniacs, the maimed, the poor, the aged,
the blind, and those whose limbs are distorted. And wherefore? That
thou mayest be instructed by the spectacle of these things; in the
first place that if thou hast entered 374drawing after thee any pride
from without, having looked upon these, and laid aside thy arrogance,
and become contrite in heart, so thou mayest go in, and hear the things
that are said; for it is not possible that he who prays with an
arrogant mind should be heard. That when thou seest an aged man, thou
mayest not be elated at thy youth, for these old men were once young.
That when thou boastest highly of thy warfare, or thy kingly power,
thou mayest consider that from these are sprung those who are become
illustrious in kings’ courts. That, when thou presumest upon thy
bodily health, taking heed to these, thou mayest abate thy lofty
spirit. For the healthy man who continually enters here will not be
highminded on account of his bodily health; and the sick man will
receive no slight consolation.

But they do not sit here only on
this account, but that they may also make thee compassionate, and thou
mayest be inclined to pity; that thou mayest admire the lovingkindness
of God; for if God is not ashamed of them, but has set them in His
vestibules, much less be thou ashamed; that thou mayest not be
highminded on account of palaces upon earth. Be not ashamed, when
called upon by a poor man; and if he should draw near, if he should
catch thy knees, shake him not off. For these are certain admirable
dogs of the Royal Courts. For I do not call them dogs as dishonoring
them—far be it—but even highly commending them. They guard
the King’s court. Therefore feed them. For the honor passes on to
the King. There all is pride,—I speak of the palaces on
earth—here all is humility. You learn especially from the very
vestibules that human beings are nothing. From the very persons who sit
before them, you are taught that God delights not in riches. For their
sitting and assembling there is all but an admonition, sending forth a
clear voice regarding the nature of all men, and saying that human
things are nothing, that they are shadow and smoke. If riches were a
good, God would not have seated the poor before His own vestibule. And
if He admits rich people also, wonder not for He admits them not on
this account, that they may continue rich, but that they may be
delivered from their encumbrance. For hear what Christ says to them,
“Ye cannot serve God and Mammon” (Matt. vi. 24.); and again,
“It is hard for a rich man to enter into the kingdom of
heaven”; and again, “It is easier for a camel to go through
a needle’s eye, than for a rich man to enter into the kingdom of
heaven.” (Matt. xix. 23, 24.) On this account He
receives the rich, that they may hear these words, that they may long
for the eternal riches, that they may covet things in heaven. And why
dost thou wonder that He does not disdain to seat such at His
vestibules? for He does not disdain to call them to His spiritual
Table, and make them partakers of that Feast. But the maimed and the
lame, the old man that is clothed in rags and filth, and has catarrh,
comes to partake of that Table with the young and the beautiful, and
with him even who is clothed in purple, and whose head is encircled
with a diadem—and is thought worthy of the spiritual Feast, and
both enjoy the same benefits, and there is no difference.

Does then Christ not disdain to
call them to His Table with the king (Emperor)—for both are
called together—and thou perhaps disdainest even to be seen
giving to the poor, or even conversing with them? Fie upon thy
haughtiness and pride! See that we suffer not the same with the rich
man formerly. He disdained even to look upon Lazarus, and did not allow
him to share his roof or shelter, but he was without, cast away at his
gate, nor was he even vouchsafed a word from him. But see how, when
fallen into straits, and in want of his help, he failed to obtain it.
For if we are ashamed of those of whom Christ is not ashamed, we are
ashamed of Christ, being ashamed of His friends. Let thy table be
filled with the maimed and the lame. Through them Christ comes, not
through the rich. Perhaps thou laughest at hearing this; therefore,
that thou mayest not think it is my word, hear Christ Himself speaking,
that thou mayest not laugh, but shudder: “When thou makest a
dinner or a supper, call not thy friends nor thy brethren, nor thy
kinsmen, nor rich neighbors; lest haply they also bid thee again, and a
recompense be made thee. But when thou makest a feast, bid the poor,
the maimed, the halt, the blind; and thou shalt be blessed; because
they have not wherewith to recompense thee: for thou shalt be
recompensed in the Resurrection of the just.” (Luke xiv.
12–14.) And greater is thy glory even here, if thou lovest that.
For from the former class of guests arise envy, and malice, and
slanders, and revilings, and much fear lest anything unbecoming should
occur. And thou standest like a servant before his master, if those who
are invited are thy superiors, fearing their criticism and their lips.
But in the case of these there is nothing of this sort, but whatever
you bring them, they receive all with pleasure; and ample is the
applause, brighter the glory, higher the admiration. All they that hear
do not so much applaud the former, as the latter. But if thou
disbelievest, thou who art rich, make the trial, thou who invitest
generals and governors. Invite the poor, and fill thy table from them,
and see if thou art not applauded by all, if thou art not loved by all,
if all do not hold thee as a father. For of those feasts there is no
advantage, but 375for these heaven is in store, and the good things of
heaven—of which may we all be partakers, by the grace and
lovingkindness of our Lord Jesus Christ, with whom to the Father,
together with the Holy Spirit, be glory, power, honor, now and ever,
and world without end. Amen.

1053 [When the time of fulfillment or the contrary came, the prophets
were convicted, and it was shown which were from the devil. But the
power of discerning between good and evil spirits in their predictions
would make it unnecessary to wait for the time of
fulfillment.—J.A.B.]

1054 The
same omits “but even” &c., and proceeds, For the
Teacher needs, &c.

1055 [See
his remarks above, on ver. 19. To understand so here is groundless
fancy. The Scripture writers sometimes speak of soul and body,
sometimes of spirit and body, and occasionally of spirit and soul and
body. Some able writers (as Ellicott here) understand this form of
expression as teaching an essential psychological distinction between
spirit and soul; but it is probable that we have only the Pauline
accumulation of terms to make a complete and emphatic
statement.—J.A.B.]

1056 [Some
leading documents for N.T. give this “also.” See margin
Rev. Ver.—J.A.B.]

1057 [i.e. Chrys. himself. Below, with heightened earnestness, he says
“I.” By the “honor” and the “title”
he means those pertaining to himself.—J.A.B.]

1058 Downes would read, “for one day, however, I was called your
father.” There is most likely some unknown allusion in the
words.